The Theology of Purusha


The Purusha within Purusha
World within World

The Body of God


The Zohar explains the term "Ein Sof" as follows:

"Before He gave any shape to the world, before He produced any form, He was alone, without form and without resemblance to anything else. Who then can comprehend how He was before the Creation? Hence it is forbidden to lend Him any form or similitude, or even to call Him by His sacred name, or to indicate Him by a single letter or a single point. . . . But after He created the form of the Heavenly Man, He used him as a chariot wherein to descend, and He wishes to be called after His form, which is the sacred name 'YHWH'."


There was something formless and perfect before the universe was born. It is serene, Empt,. Solitary, Unchanging, Infinite, Eternally present. It is the mother of the universe. For lack of a better name,I call it the Tao  --Tao Te Ching

As Samuel Liddell Mathers (1854-1918) wrote in The Kabbalah Unveiled (a translation of Knorr Von Rosenroth's Kabbala Denudata):

"To define negative existence clearly is impossible, for when it is distinctly defined it ceases to be negative existence; it is then negative existence passing into static condition. Therefore wisely have the Qabalists shut out from mortal comprehension the primal Ain, the negatively existent One, and the Ain Soph, the limitless Expansion; while of even the Ain Soph Aur, the illimitable Light, only a dim conception can be formed."

The Veils contain and conceal the unmanifest aspects of the sefirot, i.e. precisely those aspects which we cannot comprehend. They are considered as lying back from Kether without being separate from it, which is why terms like "The Concealed of the Concealed" are often applied to both the first sefira and the Veils. Kether is brought into being by the concentration of the en sof or:

"Kether is the Malkuth of the Unmanifest."

Kether is the uncreated and all-encompassing "point" of actionless unity which is both transcendent and immanent in its evanescent reflection: the Creation. The immanence of Kether is experienced in progressively more diluted forms in the remainder of the sefirot; its transcendence is found in the three Veils of Negative Existence.

Adam Kadmon (Primordiall Adam)  is the first partzuf (person) to become manifest in the chalal (vacuum) which results from the tzimtzum (contraction) of the God's Infinite Light (Ein Sof Or). It is emanated by the kav (ray of Divine light) which initially permeates the chalal. Its emanation takes place in two stages, first in the form of ten "concentric circles" (egulim) which radiate from the kav, and then in the form of a "man-like" being (yosher) which "enclothes" the kav Adam Kadmon is  in a way a created being --Adam—and also a manifestation of primordial Divinity--Kadmon - the Cosmic Christ who can be known by the creation. Therefore Adam Kadmon   represents the archetypal soul of Messiah,  the ultimate "crown" of all of God's Creation.  Adam Kadamon exists in the Divine World which is in contact with the creation.  He is not a creation but an emanation or Ein Sof which took form.   It has many other titles, like the Concealer of the Concealed, the White Head and the Crown of all Crowns.  Most Kabbalists knew it by the God-Name Ehyeh or I Am, where the Absolute allowed Existence to be. 


This is the Saguna Brahman.  God who can be known.  Adam Ḳadmon is comparable to the Anthropos of Gnosticism and Manichaeism (from which Hinduism arose). There is also a similar concept in Alevi and Sufic (Islamic Mysticism) philosophy called al-Insān al-Kāmil (الإنسان الكامل), the Perfect or Complete Man.

The first Light, or first Sefirah, is the manifestation of Divinity.  He is the seed of the cosmos - the Hiranyagarbha still attached to the Unknowable Ein Sof and Ein sof Ohr. When God willed the World to come into being, the seed took root and grew downward into the trunk, branch and fruit of a Divine Tree that would act as an intermediary between the World and God.

So while Kether is "the First Cause" in the sense of being the first comprehensible point of manifestation, its cause is unknowable within the confines of the human mind (though this does not mean that it is absolutely unknowable), and this is expressed through the Veils.  Most Christians identify this first manifestation as YHVH . He is often called the Angel of the Lord in the Old Testament as he appeared through history.  It then created the rest of the body

"Creation is the primary and most perfect revelation of the Divine." -- Thomas Aquinas

"God remains in immediate sustaining attentiveness to everything that exists, precisely in its 'thisness.'" -- John Duns Scotus

"It was a miraculous act of creation of the world out of nothing, so they thought. Or, granted an eternity of the raw matter, it was at least the miraculous interference of an artificer (there wasn't much difference)—to this of course I adhere, so far as we must accept a supernatural world-maker. Of course there was fallacy in the truism of the supposed pious rationalist, when he asserted that something could not come out of nothing,—a fact which no one ever denied. Indeed in the light of mere logic he was right, for God Himself is as much an entity, or a "thing" as any other object, if He be an object. How then did He Himself arise, was only a fair question, to which the pious disputant of course answered that He did not arise at all. To this the sceptic might have rejoined, "If you say that God did not arise at all, why could you not also say that nature had no arising, either as regards its matter or its laws?" There would be nothing whatsoever profane in such a remark, for it merely concerns time. It is not profane to say that nature now exists; why should it be wrong to say that it existed for untold millions of ages gone by, as all now agree? Why then should it not have existed forever, and where is the blasphemy? Obviously this would rob God of the glory of a mechanical achievement,—but would that be so gross a deprivation? To say that the physical world, not the universe, is the production of God's natural creative function might in some lights of it be hardly regarded as a compliment. See on the Zoroastrian Dualism. At all events I venture to propose as above, that God is in the world, physically, supernaturally, as eternally and miraculously active in it at every instant, and this is and was the "creation." But why, asks the worshiper, was it so written in Genesis I, if there were really no beginning? The answer is obvious. Such a statement is misleading. There was ever so much of a beginning, that is to say, as regards our human race." Lawrence H Mills, God and the World Physical,  XXII, Chicago, The Open Court, 1908 http://www.sacred-texts.com/journals/oc/lm-gwp.htm

The Supreme Revelation of Cosmic Consciousness by Frater Achad (Charles Stansfield Jones)  Originally published circa 1923 explains as follows:

"The Incarnation of God did not happen in Bethlehem 2000 years ago. That is just when we started taking it seriously. The incarnation actually happened 14.5 billion years ago with a moment that we now call "The Big Bang." That is when God actually decided to materialize and to self expose.

Two thousand years ago was the human incarnation of God in Jesus, but before that there was the first and original incarnation through light, water, land, sun, moon, stars, plants, trees, fruit, birds, serpents, cattle, fish, and "every kind of wild beast" according to our own creation story (Genesis 1:3-25). This was the "Cosmic Christ" through which God has "let us know the mystery of his purpose, the hidden plan he so kindly made from the beginning in Christ" (Ephesians 1:9). Christ is not Jesus' last name, but the title for his life's purpose. Jesus is the very concrete truth revealing and standing in for the universal truth. As Colossians puts it:
"He is the image of the invisible God, the first born of all creation" (1:15),
he is the one glorious part that names and reveals the even more glorious whole.
"The fullness is founded in him ... everything in heaven and everything on earth
" (Colossians1:19-20).
Christ, for John Duns Scotus (1265/66-1308) was the very first idea in the mind of God, and God has never stopped thinking, dreaming, and creating the Christ.
"The immense diversity and pluriformity of this creation more perfectly represents God than any one creature alone or by itself," adds Thomas Aquinas (1224-1274) in his Summa Theologica (47:1)."

The concept was resurrected by modern science in the material realm in the 1930s and explored by theoreticians during the following two decades. The idea comes from a perceived need to reconcile.  Edwin Hubble's observation of an expanding universe (which was also predicted from Einstein's equations of general relativity by Alexander Friedmann) with the notion that the universe must be eternally old. Current cosmological models maintain that 13.7 billion years ago, the entire mass of the universe was compressed into a gravitational singularity, the so-called cosmic egg, from which it expanded to its current state (following the Big Bang).

Georges Lemaitre proposed in 1927 that the cosmos originated from what he called the primeval atom.

The Cosmic Man is also an archetypical figure that appears in creation myths of a wide variety of cultures around the world and parts of his body became physical parts of the universe.  The Universe is the Cosmic Man

Thousand head has Purusha
Thousands of  eyes has he,
Thousands of legs has He  
He is manifested in  the earth and all through the universe. 
He stands beyond the count of ten fingers. (Purusha Suktha 1:1)

This Purusha is all the past,
All the future and the present,
Moreover Jesus, He alone is the Lord of immortality,
And He manifest Himself through 
those who live on food. (Purusha Suktha 1:2)

The Ein Sof, the infinite Father in in infinite dimensions with infinite energy.  This infinite begets only infinte.  But the by projection into a limited finite dimension we perceive it as finite .  In a way this was the contraction of God.  We see only the immanent and not the transcendant.  The immanent has became the  creator of the Universe of our existence.  Begetting and creating are two sepeate process.  Begetting is an emanation while creation is a proess of formation.  It was through His Son, the immanent God molded the clay of the ground, and breathed into it so that Man became a living soul.  This is the Purusha - the Person of Jesus in whom we move and have our being. 


They then created the Other Realms - The Spiritual Realm, Mental Realm and the Physical Realm with all their hosts thereof.  These names that we gave are just names for the substance qualitites which we have no idea of their essence either.  The only thing that we know is that all the four realms are interconnected and interactive as though it forms a body with the Divine realm and the Kether is the Head of the Body.  There then is another higher Person with His Head within the Veil whose body encompasses all creation.




Here is how Theosophical Dictionary explains it: 

“Purusha corresponds to the Greek "First or Unmanifest Logos"; yet at times the svabhavic characteristics of Purusha are reminiscent rather of the Third or Manifest Logos, which shows the various functions attributed to Purusha in cosmogony which have gained currency at different times in Hindu thought. Unmanifested Logos is correctly said to be the first manifestation of the Absolute or the summit or primordial originant of a cosmic hierarchy, of which there are innumerable multitudes in boundless space. The unmanifest corresponds to primordial unity where the totality of the manifested universe is "all numbers." Behind the ultimate which can be conceived, we have to postulate an unknown indefinable antecedent, which may therefore be called unmanifest.  It is called the Verbum or the Word by the Christians, and it is the divine Christos who is eternally in the bosom of his father. It is called Avalokiteswara by the Buddhists; at any rate, Avalokiteswara in one sense is the Logos in general.   In almost every doctrine they have formulated the existence of a centre of spiritual energy which is unborn and eternal, and which exists in a latent condition in the bosom of Parabrahmam.” (Theosophical dictionary)

The first Triad that appeared in the creative realm were the characteristics of the unknown Triad

They are called Binah (Understanding - connected with Holy Spirit), Kether (Crown) and Chokma (Wisdom - connected with Father).  These essentially forms the top of the three pillars on which the creation stands.

Who is this Kether?

(Heb 1:2-8)
Hath in these last days spoken unto us by

his Son,
whom he hath appointed heir of all things,
by whom also he made the worlds;
Who being the brightness of his glory,
and the express image of his person,
 upholding all things by the word of his power,

  when he bringeth in the firstbegotten into the world,
he saith, And let all the angels of God worship him.
 But unto the Son
 he saith,
Thy throne, O God, is for ever and ever:
a sceptre of righteousness is the sceptre of thy kingdom.


Joh 5:22 
For the Father judgeth no man,
but hath committed all judgment unto the Son:

Two titles of kether

Name—English Transliteration




Arik Anpin


The Vast Countenance

Aatik Yomin

Ancient of Days




Arikh Anpin (Aramaic: אריך אנפין meaning "Long/Extended Face", called Macroprosopus ) is an aspect of Divine emanation in Kabbalah, identified with the sephirah attribute of Keter, the Divine Will.


The term Atik Yomin (in Aramaic) appears explicitly in the Bible, in the book of Daniel, connoting God Almighty in Daniel's vision of the coming of Mesiah

I beheld till the thrones were cast down, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. Daniel 7:9

Daniel 7:13-14 says, “I kept on beholding in the visions of the night, and, see there! with the clouds of the heavens someone like a son of man happened to be coming; and to the Ancient of Days he gained access, and they brought him up close even before that One. And to him there were given rulership and dignity and kingdom, that the peoples, national groups and languages should all serve even him. His rulership is an indefinitely lasting rulership that will not pass away, and his kingdom one that will not be brought to ruin."


A visit by the Son of Man to bestow a kingdom and honor on the Ancient of Days would suggest that they are two distinct identities.


Among ancient Christian pseudepigrapha, one Book of Enoch states that He who is called “Son of man,” who existed before the worlds were, is seen by Enoch in company with the “Ancient of Days”


 In Eastern Orthodox Christian hymns and icons, the Ancient of Days is sometimes identified with God the Father; but most properly, in accordance with Orthodox theology he is identified with God the Son, or Jesus Christ. As such, Eastern Christian art will sometimes portray Jesus Christ as an old man, the Ancient of Days, to show symbolically that he existed from all eternity, and sometimes as a young man to portray him as he was incarnate.

This confusion with the Father and the Son shows the mystery of creation in which the Kether is the first appearance of the unknowable Godhead within the knowable realm.  Hence all the three persons in Trinity act together.  The creative agent is usually associated with the Son who is the perfect image of the Godhead together.  This is why the Divine Realm has all the three persons present while the Kether the Son is the agent of creation and first appearance.


Father with his insistence of Law and the Holy Spirit with mercy also appears within the Divine realm.   The balance between Law and Mercy is provided by the self sacrifice of the Son.  These therefore appears as the three pillars of creation.



In Buddhism, in the Kevattha Sutta (Digha Nikaya 11), the term "ancient of days" is referred to the creator God Brahma,

"“I am the Great Brahma, the Supreme, the Mighty, the All-seeing, the Ruler, the Lord of all, the Controller, the Creator, the Chief of all, appointing to each his place, the Ancient of days, the Father of all that are and are to be.” ."



Materialistic reconstruction of cosmos.


The ten sefirot represents ten dimensions of existence.  If you will notice the sefirots are named with various attributes of existence.  The various dimensions of existences are various attributes.  Here we have whole new approach to dimension in contrast to the matter based science.  In the sciences, the life and existence are made out of matter.  This outlook look on the creation from the bottom from the point of view of Material world – Malkut.  This is typical of the materialistic philosophy which assumes that matter is basic building blocks from which everything is created because of the motion of matter and their interconnectedness.  How do we explain the presence of mind which is thinking and life which we usually call spirit and soul?

Engels defines dialectics as "the science of the general laws of motion and development of nature, human society and thought." In Anti-Dühring and The Dialectics of Nature, Engels gives an account of the three laws of dialectics:

1) The law of the transformation of quantity into quality and vice versa;
2) The law of the interpenetration of opposites, and
3) The law of the negation of the negation.

The law of the transformation of quantity into quality is the basic crutch and explains everything, from the smallest particles of matter at the subatomic level to the largest phenomena  life and man.  According to this life is the qualitative effect of particles in some form of structure.  Let us take a simple case.  We have Hydrogen and Oxygen which has certain properties.  When they are arranged in a certain way we get water which has properties that none of Hydrogen and Oxygen has as water. "Cool those liquid water molecules down a bit, for example, and at 32°F they will suddenly quit tumbling over one another at random. Instead they will undergo a ‘phase transition,’ locking them into the orderly crystalline array known as ice. Or if you were to go the other direction and heat the liquid, those same tumbling water molecules will suddenly fly apart and undergo a phase transition into water vapor. Neither phase transition would have any meaning for one molecule alone."  Where did all these properties come from.  The answer of the materialist is that it is the property of matter.  Since all cosmos is real all these infinite properties are the properties of matter which evidently is equivalent to saying that matter is indeed God.  Matter holds infinite potentials and infinite properties as combination with matter and motion.


Alternative construction of Cosmos

In direct contrast the Kabalistic cosmos start with the elemental properties as the material from which cosmos is constructed.   The  sefirot are qualities such as will, wisdom, love, and compassion.  They are considered not just as properties of man in fullness but as the elements from which the world is constructed. 

We know that mind and thinking are connected with the brain.  However the material brain cannot produce  mind.  In the same way every quality of life  is not produced by form within the matter but coming from  another dimension.   Intangible objects - consciousness, will, additional freedoms, concepts, ideas, as well as spiritual, ethical, and aesthetic values – all are dimensions lying outside the material four dimensional worlds. They are not explicable based on Physics or Chemistry. Thoughts intellect, Spiritual existence, the various life forms etc are the very dimensions  which they share. Thus these ten sefirots serve as both the building blocks of creation and the constituents of life.  Are these the total elements? Not at all because each of these sefirots contains other dimensions within them so that we have  infinite dimension  because Ein-Sof is the totality of properties.

Talmud: “By ten things was the world created, by wisdom and by understanding, and by reason and by strength (Gevurah), by rebuke and by might, by righteousness and by judgment, by loving kindness and compassion”

It is these dimensions that produce personalities.  This concept is central to the idea of angels.  What we normally call as angels, are being from these various dimensions with varying forms. 


One of our mistakes has been to see the angels as a simple one category being.  In fact we can see that Angels in the Bible has characteristics that form a wide spectrum, indicating clearly that Angels are not one type of life form.  It is like assuming that the earth consists only of humans as its host whereas the biosphere contains a wide range of life forms.  In the same way there are a host of hosts in every dimension of cosmos.  


These four worlds are not independent worlds. They interpenetrate each other and interact with each other to produce character and personality. The beings in the cosmos may span one or more of the worlds.  These are the limitations within the dimension for the beings.  There are beings which are simply in one world.  For example the minerals and matter exists only in the Assiah world.  They have no extension into the higher dimensions.  There are life forms which have extensions into Yetsirah or Briah level or both.  The only being who spans all these four worlds was Man as the Son of God. Today we often limit carnal man as existing in three dimensions only – in Body, Mind and Spirit. But originally according to Genesis creation man also possessed a Divine element. 

This idea is also found in the yoga concept of Man which essentially developed after the 9th C AD.    According to Yoga Sutra there are  five sheaths (pancha-kosas) – coverings – dimensions - of human bodies .  These are: 


Anna-maya Kosha

Food based - Material dimension

Gross Physical Body


Prana-maya Kosha

Energy based - Energy dimension

Subtle Body


Mana-maya Kosha

Mind based - Mental dimension

Perceptual Body


Vigyana-maya Kosha

Intellect  based – Spirit dimension

Consciousness Body


Ananda-maya Kosha

Bliss based – Divine dimension

Transcendental Body

Gregg Braden’s representation of Cosmos: Worlds within worlds

Sentient beings live in many dimensions – world within worlds.  

In the innermost heart is the Holy Spirit who guides and controls creation.The immanent Godhead is never absent in any creation. 

When it become absent, the creation returns to nothingness.